Wajd or Ecstasy (jasb), Swoon in deep love (tajalli) of Allah (Subhanahu wa Taala)

Wajd or Ecstasy is a gift of Allah (Subhanahu wa Taala) for Muslims in which they lose control of their body due to love of Allah (Subhanahu wa Taala) and his Prophet Muhammad (Salla Allahu Alayhi wa Sallam). Condition (kafiyat) of Wajd may be for a few seconds, minutes, or even hours. It is only from Allah (Subhanahu wa Taala) and he blesses whoever he wills, so whatever a person may go through during Wajd is unintentional, the person has no control on himself thats why shariah allows it and its acceptable. This Wajd is the Noor of Imaan that comes from the Heart of our Beloved Prophet Muhammad (Salla Allahu Alayhi wa Sallam) which He gave to Sahabas (ra), from Sahabas (ra) it reached the Salafs Awliyas (ra) and from Salafs Awliyas (qs) to Awliyas (qs) and from Awliyas (qs) to us. Even in this time period, when this Noor goes into peoples they lose control of themselves.

Dictionary meaning of the word Swoon: to enter a state of

hysterical rapture or ecstasy http://dictionary.reference.com/browse/swoon

A person may go in Wajd;

1) 2) 3) 4) during salah in Zikr /or Dhikr gathering while reading or listening to holy Quran or even while listening to Qasidas or naat

Different Types or Forms of Wajd

There are different types of Wajd and every type has a different affects. Some are listed below; 1) Sometimes the condition of Wajd becomes so strong or intense that a person may loo

What is Prohibited during Wajd

1) 2) Showing off that you are in Wajd Intentional dancing with Non Mehrams (women)

Dancing during Wajd

1) 2) Dancing as seen in movies is totally haraam and so are the songs According to scholars of Sharfi fiqh and many other Scholars, dance that have slight movements such as swaying, in love of Allah (Subhanahu wa Taala) is permissible but according to Hanifi fiqh, such movements should only be in a state of Wajd and must be unintentional

Reference in the holy Quran regarding Wajd

Chapter (7) Surat l-a rf (The Heights) Wajd of Moses (Musa) (Alaihis Salam)

When Moses came to the place appointed by Us, and his Lord addressed him, He said: "O my Lord! Show (Thyself) to me, that I may look upon thee." Allah said: "By no means canst thou see me (direct); But look upon the mount; if it abide in its place, then shalt thou see Me." When his Lord manifested His glory on the Mount, He made it as dust. And Moses fell down in a swoon. When he recovered his senses he said: "Glory is to Thee! To Thee I turn in repentance, and I am the first to believe." (Quran 7:143)

Imam Jalal ud din Suyuti (ra) proves Raqs (dancing) in Love of Allah
(Subhanahu wa Taala) from Quran. How can one condemn making dhikr while standing, or standing while making dhikr, when Allah (Subhanahu wa Taala) says, . . . those who invoke Allah (Subhanahu wa Taala) standing, sitting, and upon their sides Quran 3:191. And Hazrat A`isha Siddiqa (ra) said, The Prophet Muhammad (Salla Allahu Alayhi wa Sallam) used to invoke Allah (Subhanahu wa Taala) at all of times.

Below are reference in the Hadith regarding Wajd / Swoon / Spiritual Dancing (Raqs) and Sama (Whirling)
Below proofs from Authentic Hadiths that tells us that some Sahabas (ra), Salafs (rah) and Scholars of Al Islam has died in such a state when they were in deep love of Allah (Subhanahu wa Taala). It is narrated by Anas (ra) that the Habashis were present in front of the Prophet Muhammad (Salla Allahu Alayhi wa Sallam) and THEY WERE DANCING (Yarqasun) and saying: Muhammadun Abdun Salih. The Prophet Muhammad (Salla

Allahu Alayhi wa Sallam) asked: What are they saying? They said: Muhammadun Abdun Salih (Musnad Ahmed bin Hanbal, Volume No.3, Page no. 152) Shuyb al Aranut said after this hadith: The Chain is SAHIH on the criteria of MUSLIM (ibid)

Imam Nawawi (ra) on above hadith said with commentary by Muhammad Shirbini Khatib, It is not prohibited to dance (Shirbini ) which is not unlawful
because it is only motions made while standing or bowing. Furani and others have expressly stated that neither is it offensive, but rather , is permissible, as is attested to by the hadith related in the Sahihs of Bukhari and Muslim that the Prophet Muhammad (Salla Allahu Alayhi wa Sallam) stood before Aisha (ra) to screen her from view so that she could observe the Abyssinians sporting and dancing) unless it is languid, like the movements of the effeminate (Mughni al-muhtaj ila marifa maani alfaz al-Minhaj (y73), 4.430)

Imam Ibn Hajar Al-Haytami (ra) said about above hadith; Beating the kuba is prohibited but dancing isnt, being neither prohibited nor offensive, because it is only motions made while standing or bowing, and
further because Prophet Muhammad (Salla Allahu Alayhi wa Sallam) consented to the Abyssinians doing so in his mosque on the day of Eid, as related by Bukhari and Muslim. The bold text is from the Minhaj of Imam Nawawi while the rest is Ibn Hajars commentary (Tuhfa al-Muhtaj fi Sharh al-Minhaj)

Imam Tabarani (ra) used the word Raqs (dancing) Reference: Hadith #3 on
page 121, Volume 9

Imam Nisai (ra) in Sunan Al Kubra using the word Dance "RAQS") in page # 309,
Vol 5 with same Sahih chain and says that the Abysinians were standing in front of the door of the Holy Prophet Muhammad (Salla Allahu Alayhi wa Sallam) house and were ecstatically dancing or performing raqs on anticipation of seeing the Holy Prophet Muhammad (Salla Allahu Alayhi wa Sallam)

Imam Zamakshari also explained the same haditth with a Sahih chain calling it
Raqs , and said Qala al zafaru Al Raqs. The word in the hadith means Raqs.

Imam Suyuti (ra) in( Sharh Sahih Bukhari pg 123, Al hajl Al tawseeh) said "Al
hajalo al raqs biha til maqstatin".

Imam Juhri (in kitab ul lugat pg 46) says Al zafl wa Raqs. Imam Murtaza Zubaide (ra) in Taj us uloom kitbah ul lugat says "Zafana
zasfun zafana, i.e. It Stands for Raqs (dance).

Imam Ibn Manzoor (in lisan ul arab, most authnetic book of lugat pg 135)
says Al Zafl Al Raqs (i.e. it means Raqs).

Imam Nabawi (ra) writes in sharh sahih Muslim pg. 347 says Mana hu
yarqusoon, (i.e. they did Raqs)

Qadi Iyad (ra) said in (sarh sahih Muslim pg. 429) Al zabl hu wal raqs.
So Ijma of Imams (ra) agreed to Raqs (dancing) what came from Sahih Hadith including Imam Ahmed bin Hanbal (ra) who was a salaf himself.

Ali ibn Abi Talib(ra) states: Aswad narrated to us that Israil informed us from
Abi Is-haaq from Haani ibn Haani from Ali ibn Abi Taalib that he said, I visited the Prophet Muhammad (Salla Allahu Alayhi wa Sallam) with Jafar (ibn Ab Tlib) and Zayd (ibn Harithah). The Prophet Muhammad (Salla Allahu Alayhi wa Sallam) said to Zayd, You are my freedman (mawli), whereupon Zayd began to Hajala (hop on one leg - a type of dancing) around the Prophet Muhammad (Salla Allahu Alayhi wa Sallam). The Prophet Muhammad (Salla Allahu Alayhi wa Sallam) then said to Jafar: You resemble me in my physical form and character.

Imam Baihaqi (ra) proves Raqs from this hadith, Shaykh ul Islam Ibn Hajr
Haythami (ra) said: All narrators are those of Sahih (( ) Majma Az-Zawaid, Volume 005, pg.157)

Imam Bayhaqi also states in Shuyb ul Imaan, regarding Raqs , If it does not
include going wild and one does not act like the women then THERE IS NO HARM IN IT. As the Prophet Muhammad (Salla Allahu Alayhi wa Sallam) said to Zayd (ra): You are my freedman (anta Mawlay), at this Zayd began to hop on one leg (hajala) around the Prophet Muhammad (Salla Allahu Alayhi wa Sallam), and he did this in joy, then the Prophet Muhammad (Salla Allahu Alayhi wa Sallam) said to Jafar (ra): You resemble me in my creation and my manners, at this Jafar also began to hop behind Zayd (Shuyb ul Imaan, Vol.4, pg.483-484)

Imam Bayhaqi made a whole chapter on permissibility of Raqs and after citing
this hadith he said: In this (hadith) is SAHIH PROOF and "PERMISSIBILITY" of hoping (dancing) which includes RISING UP OR JUMPING IN STATE OF JOY and also that of doing RAQS which is similar to it. (Sunnan al Baihaqi al Kubra (15/333)

Imam Ibn Hajar Asqalani (ra) said Yes! Verily Jafar ibn Abi Taalib Radhiya
(ra) did raqs in the presence of Rasulullah when he told Jafar You resemble me in my created form and in my character. It would have been necessary for the Prophet Muhammad (Salla Allahu Alayhi wa Sallam) to clarify whether it was halaal or haraam, yet the Prophet Muhammad (Salla Allahu Alayhi wa Sallam) did not reject it. This is known in Mustalah Al-Hadith as Iqraar, or the acceptance and approval of the Prophet Muhammad (Salla Allahu Alayhi wa Sallam). And the Prophet Muhammad (Salla Allahu Alayhi wa Sallam) would not have remained silent regarding the Haraam Makruh (hated). Also see ref: Shaykh Yusuf Khattaar Muhammad references As-Suyutis quote from AsSayf Al-Qaati and also Al-Ilhamaat Al-Ilhiyah of Shaykh Mahmuh Abi Shaamaat; See the Mawsuah pg.185 published in Damascus in 1999, third edition.

Sahih Muslim, 1.282: 373 And if dancing is added to this standing, it may not be
condemned, as it is of the joy of spiritual vision and ecstasy, and It is mentioned in the hadith that Ja`far ibn Abi Talib (ra) danced in front of the Prophet Muhammad (Salla Allahu Alayhi wa Sallam). When the Prophet Muhammad (Salla Allahu Alayhi wa Sallam) told him, You resemble me in looks and in character. Dancing from the happiness he felt from being thus addressed, and the Prophet Muhammad (Salla Allahu Alayhi wa Sallam) did not condemn him for doing so, this being a basis for the legal acceptability of the Sufis dancing from the joys of the ecstasies they experience. ..Hence it is correct to stand and dance during gatherings of Dhikr and Sama according to a group of great scholars, among them being Shaykh al- Islam Izz ud-din bin Abdus Salam.

Imam Jalal ud din Suyuti (ra) also comments regarding this in Al-Hawi lil
Fatawi, Vol.2, Pg. 406, (Maktaba al Asriyyah Edition).

Imam Ghazali (ra) in His Ihya reported same hadith and mentions Sahabas (ra),
Salafs (ra) in extreme ecstasy and supported Raqs too. He (ra) states in his Ihya uloom ud din, Vol.2, Pg.179.

Imam Ahmad bin Hanbal (ra) said "I don't know people better than them."
Someone said to him: "They listen to sama and they reach states of ecstasy." He said: "Do you prevent them from enjoying an hour with Allah (Subhanahu wa Taala)?" Ghidha' al-albab li-sharh manzumat al-adab from Ibrahim ibn `Abd Allah al-Qalanasi) (Cairo: Matba`at al-Najah, 1324/1906)

Imam Ibn e Arabi (ra) explains that wajd can produce insensitivity towards
pain to such an extent that a person can be struck by sword but not feel its effect. (kitabb al wajd - luma 306.4-308.2), Janayd and Sari al Saqati (d.253/867).

Imam Abu'l Husayn al-warraq (ra) said that The way to God is difficult
for one who does not come upon it with overwhelming enthusiasm (Wajd) and passionate desire.

Abu Hamza al khurasani (ra) said that He heard his companions censuring
another for being overcome by wajd, and showing his inner state in a gathering where there were opponents of sama. Abu Hamza (ra) told him to stop his scolding for wajd obliterate distinctions, one should not be censured for being overcome by wajd which is involuntary act. He then quoted the verses from books of Moulana Rumi (ra) (d.283/896)

Hadrat Ibn e Arabi (ra) says Wajd is the states that come upon the heart,
unexpectedly, and annihilate it from witnessing itself and those present ( kitab al wajd in luma p.309). Sulami stated that Imam Junayd (ra) said, "Nearness through ecstasy (wajd) is 'in-gathering' (jam'); and absence through humanness is separation (tafriqah)."

Hadrat Abu huraira (ra) went into wajd/swoon 3 times, falling down like other sahabas (ra) as quoted by Imam Ghazali (ra) in Ihya. Shufayya Asbahi
narrated: I entered Madinah and came upon a man around whom people had gathered. I asked, Who is he? They said, Abu Hurayrah (ra). So, I went near him till I sat down opposite him while he was narrating hadith to the people. When he paused and was alone I said to him, I ask you by Truth, by Allah (Subhanahu wa Taala), narrate to me a hadith that you may have heard from Allah (Subhanahu wa Taala)s Messenger (Salla Allahu Alayhi wa Sallam), understood it and remembered it. He said, I will do that, narrate to you a hadith that Allah (Subhanahu wa Taala)s Messenger (Salla Allahu Alayhi wa Sallam) narrated to me and I understood it and I remember it. Then

he shrieked and fell unconscious and revived after a while and repeated, Surely, I will narrate to you a hadith that Allah (Subhanahu wa Taala)s Messenger (Salla Allahu Alayhi wa Sallam) narrated to me in this house. There being no one else with us, only I and he. Then, Abu Hurayrah shrieked loudly and fell unconscious. He recovered shortly, wired his face and said, I will do it. Surely I will narrate to you a hadith that Allah (Subhanahu wa Taala)s Messenger narrated to me I and he were in this house, there being no one else with us, besides me and him. Then he shrieked loudly and fell unconscious as he was falling done on his face. I supported him for a long time. Then he regained consciousness and said, Allah (Subhanahu wa Taala)s Messenger (Salla Allahu Alayhi wa Sallam) narrated....Then he regained consciousness and said, Allah (Subhanahu wa Taala)s Messenger (Salla Allahu Alayhi wa Sallam) narrated to me that on the Day of Resurrection, Allah (Subhanahu wa Taala) the Exalted, will come down to the worshippers to judge between them and all the ummahs will kneel down. .......(Sunan Al Tirmidhi 48:2389)

Fatwa of Ala Hadrat Imam Ahmed Raza khan (qs) on involuntary movements which seem as dance in Wajd/ecsatasy and Swoon
Question: What do scholars and shariah say about loud Zikr of Allah (Subhanahu wa

Taala), is it allowed or not and how much voice can be raised and is there any limit to loudness during Zikr of Allah (Subhanahu wa Taala) .During Zikr some people stand up, beat the chest , Fall on one another, Cry loudly etc.
Reply of Ala Hadrat (qs): Loud Zikr is allowed but the only condition is that it shouldn't

be so loud that one harms himself due to it or one offering Salah, someone who is ill or sleeping is disturbed. And during zikr standing up etc and performing other actions if these are done in Wajd (ecstasy, swoon) than it is LAWFUL and there is NOTHING WRONG in it however if it is done intentionally just to show off others than its Haram. And Allah (Subhanahu wa Taala) knows best. (ahkam e shariat ,vol.2, pg.27).

References:
Ahmad ibn Hambal, al-Musnad (3:68#11671) Ahmad ibn Hambal, al-Musnad (3:71#11692) Ibn Hibban, as-Sahih (3:99#817) Abu Yala, al-Musnad (2:521#1376) Abd ibn Humayd, al-Musnad (1:289#925) Hakim, al-Mustadrak (1:677#1839) Bayhaqi, Shuab-ul-iman (1:397#526) Daylami, al-Firdaws bima thur al-khitab (1:72#212)

 Ibn Rajab, Jami-ul-ulum wal-hikam (1:444) Mundhiri, at-Targhib wat-tarhib (2:256#2304)